Acknowledgment and Remorse: “Reflecting and Correcting” as Right Mindfulness
Dr. Dominick Scarangello
International Advisor to Rissho Kosei-kai
When an unwholesome thought crosses our mind, or when we suddenly feel angry, we can instantly examine ourselves by asking if such thinking is the Way to buddhahood.
—Founder Niwano on “Right Mindfulness” (Buddhism for Today, 281)
Previously, we learned about the ten realms within our minds. Our minds wander through these ten mindsets, six of which are realms of delusion where we will suffer, and four are the mindsets of awakening that lead to liberation from suffering and awakening to the truth. We also learned from Founder Niwano that to achieve happiness and find contentment, we need to escape the “burning house” of the six realms and enter the realms of Buddhist practitioners: the mindsets of awakening.
If we realize we are wandering in a realm of delusion, that will naturally call forth a spark of the aspiration to change—to reach a realm of awakening. In that very moment of realization, we discover the seed of a realm of awakening that is dormant within the realm of delusion. The good news is we can transport ourselves to that realm of awakening if we practice as the Buddha teaches. But, to practice the Dharma in this way, self-awareness is the important first step. If we are inattentive and unaware of our mindsets and oblivious to how we are acting toward others, we will probably not even notice that we are manifesting a realm of delusion until it causes us some trouble or suffering. And even when we begin to feel that suffering, we must recognize suffering as suffering. We must always acknowledge the state of our minds and how we are interacting with others. In short, we need to practice mindfulness.
Today, people often think of “mindfulness” as a form of meditation done sitting on a cushion at a temple or Dharma center. But a practical kind of mindfulness that is indispensable to liberation from suffering and moving toward awakening is the Threefold Lotus Sutra’s practice of “acknowledgment and remorse” or, as former minister of the Oklahoma City Dharma center Kris Ladusau describes it, “reflect and correct.”
The practice of “reflect and correct” comes in two forms. The first, Founder Niwano explained, is “cleansing our hearts and minds by acknowledging our past mistaken thoughts and actions and expressing remorse for them directly to, or in the presence of, our mentors and fellow practitioners” (Buddhism for Today, 507). Dharma circles, or hoza, are “the place of acknowledgment and remorse” for this practice. The second is to “acknowledge our shortcomings and express remorse for them with the Buddha as our witness” (Buddhism for Today, 508). A good place for practicing this form of acknowledgement and remorse is our home altar, where we recite the sutra.
When we “reflect,” we acknowledge the character of our thoughts and actions, and we vow to change them. But then we must strive to actually change those thoughts and actions that are causing suffering—the thoughts and actions of the realms of delusion. This is what it means to “correct.” As Founder Niwano also taught, a “vow does not merely entail having an aspiration; it also implies doing one’s utmost to realize it.” “Correction” is doing our best to realize our aspirations for liberation and awakening by practicing the Buddha’s teachings.
Dharma circles and sutra recitation are indeed special places of acknowledgment and remorse, but truly living the Dharma means that we must also practice the mindfulness of “reflect and correct” in our daily lives. Incidentally, one of the principal teachings of Rev. Myoko Naganuma, the cofounder of Rissho Kosei-kai, was “continuously practice self-introspection and perpetually ‘reflect and correct.’” Cofounder Myoko taught members to always be attentive to both their minds and actions and to continually examine themselves in light of the Buddha’s teachings.
As we encounter people and situations in daily life, we can always reflect: How are our minds reacting to the other person or the situation? How are we behaving toward the other person? How are they experiencing their encounter with us? What kind of environment are we creating in the world around us? Simply put, are we manifesting a realm of delusion or a realm of awakening? Are our thoughts and actions Ways to buddhahood? If we are always mindful of these things, that will allow us to correct in real time—to practice “in the here and now” toward both liberation from suffering and greater awakenings. Cultivating the mindfulness of “reflect and correct” like this in our daily lives is also how we can do our utmost to realize the aspirations that we kindled in Dharma circle with the help of the sangha and the vows we made with the Buddha as our witness.
Field Report from the Sangha
Rev. Laura Meya
Minister, Hawaii Dharma Center
An Invisible Connection
A few weeks ago, I was welcomed at church by member A, who had just returned from his vacation. He was cheerful and expressed his gratitude to Buddha for his safe return.
After the morning recitation, we had hoza, and he shared his experience of the trip. We were eager to hear his story. He started with the words “It was an interesting trip.” Pause. Then he became very emotional and began sharing.
He was invited on the trip by his dear friend, and member A was very eager to travel with him. However, once they began traveling, member A noticed many things that he had not noticed before. His friend looked down on people, was arrogant, spoke angrily, and was not kind. Within a few days, member A felt intimidated.
With tears in his eyes, he shared that his friend’s actions and words were just like his own had been when he was younger. Member A shared that he had spoken words like that to his parents, and he became aware that he now speaks to his son in that manner. He felt terribly ashamed and embarrassed. Now, he was reflecting on his behavior and actions and apologizing for hurting many people.
He also shared that since returning to Hawaii, he had been trying to get hold of his son but was unable to reach him. Member A was worried. As I was about to say something, member A’s phone rang. It was his son returning his call. Seeing this, I truly felt the presence and the workings of the Buddha. I also felt that member A’s repentance of his past actions had reached Buddha and his son’s spirit. At the closing of hoza, member A renewed his vow to continue his practice of having a dialogue with his son and with everyone. I thank member A for sharing because on that day, I too reflected and atoned for my past actions which may have hurt others. With many thanksgivings, I would like to see things that come my way as messages from the Buddha.